1. X X ?
X
2. X X X X
X
3. X X X X X X
X
4. X
X
5. X
6. X X
7. X X
8. X X X
X
9. X X X
10. X X X X
X
11. X X
12. X X
X
1. 'Intelligent Raps.'
2. 'Movement of objects untouched.'
3. 'Levitation' (floating in air of seer).
4. Disappearance and Reappearance of objects. The 'object' being
the medium in some cases.
5. Passage of Matter through Matter.
6. Direct writing. That is, not by any detected human agency.
7. Sounds made on instruments supernormally.
8. Direct sounds. That is, by no detected human agency.
9. Scents.
10. Lights.
11. Objects 'materialised.'
12. Hands materialised, touched or seen.
There are here twelve miracles! Home and Iamblichus add to Mr.
Moses's repertoire the alteration of the medium's height or bulk.
This feat still leaves Mr. Moses 'one up,' as regards Home, in whose
presence objects did not disappear, nor did they pass through stone
walls. The questions are, to account for the continuity of
collective hallucinations, if we accept that hypothesis, and to
explain the procedure of Mr. Moses, if he were an impostor. He did
not exhibit before more than seven or eight private friends, and he
gained neither money nor dazzling social success by his
performances.
This page in the chapter of 'demoniac affections' is thus still in
the state of ebauche. Mr. Moses believed his experiences to be
'demoniac affections,' in the Neoplatonic sense. Could his
phenomena have been investigated by the Archbishop of Canterbury,
Dr. Parker, Messrs. Maskelyne and Cook, and Professor Huxley, the
public mind might have arrived at some conclusion on the subject.
But Mr. Moses's chief spirit, known in society as 'Imperator,'
declined to let strangers look on. He testified his indignation in
a manner so bruyant, he so banged on tables, that Mr. Moses and his
friends thought it wiser to avoid an altercation.
This exclusiveness of 'Imperator' certainly donne furieusement a
penser. If spirits are spirits they may just as well take it for
understood that performances 'done in a corner' are of no scientific
value. But we are still at a loss for a 'round' and satisfactory
hypothesis which will colligate all the alleged facts, and explain
their historical continuity. We merely state that continuity as a
historical fact. Marvels of savages, Neoplatonists, saints of
Church or Covenant, 'spontaneous' phenomena, Mediumistic phenomena,
all hang together in some ways. Of this the Church has her own
explanation.